2 Chronicles 23
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1And in the seventh year Jehoiada strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him.
CHAPTER 23
2Ch 23:1-11. Jehoiada Makes Joash King.
1. in the seventh year Jehoiada ... took the captains of hundreds, &c.--(See on 2Ki 11:4; 2Ki 11:17). The five officers mentioned here had been probably of the royal guard, and were known to be strongly disaffected to the government of Athaliah.
Jehoiada strengthened himself (see our note, 2Ch_12:1; 2Ch_13:7). He nerved himself with courage, and that courage which results from conviction of duty and of ripe time to achieve it. The captains of hundreds (or, centurions of the royal guards) are not mentioned in the parallel by name, but the significant mention there (2Ki_11:5-7) of five detachments (three "third parts," plus "two parts" of another body) tally with the number five, who are here mentioned by name. The five detachments probably summed up a force of nominally five hundred. It is interesting to note how often high religious enterprises have been due to the trusting mutual co-operation of very few to begin with, and them awakened and led by one. Of no one of these five named here is anything known more to his honour than this—that his name is here recorded. It is said with the most perfect simplicity of even Hebrew language, that he took them with him in covenant.
2And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem.
2. chief of all the fathers of Israel--This name is frequently used in Chronicles for Judah and Benjamin, now all that remained of Israel. Having cautiously entrusted the secret of the young prince's preservation to all the leading men in the kingdom, he enlisted their interest in the royal cause and got their pledge to support it by a secret oath of fidelity.
they came to Jerusalem--The time chosen for the grand discovery was, probably, one of the annual festivals, when there was a general concourse of the nation at the capital.
No mention is made in the parallel of the Levites, whom our writer is sure to signalize. The fathers of Israel. The sacredness of the phrase made it dear, above the narrowness of the distinctive appellation Judah, though the worthies all were gathered, as just;implied, out of "Judah."
3And all the congregation made a covenant with the king in the house of God. And he said unto them, Behold, the king’s son shall reign, as the LORD hath said of the sons of David.
All the congregation; i.e. all who have been mentioned in 2Ch_23:1 and 2Ch_23:2; for so the parallel makes plain. Made a covenant. This was the second wider and more embracing covenant. This covenant is between all the gathered representatives and the young king, Jehoiada no doubt putting all things into shape. And he said unto them, Behold, the king's son shall reign. The he is Jehoiada, as of course. In view of the last clause of 2Ch_23:4—in the parallel, "Jehoiada showed them the king's son "—the likelier rendering of our text here is, Behold the king's son; he shall reign, as, etc. As the Lord hath said of the sons of David (see 2Ch_6:16; 2Ch_7:18; 2Sa_7:12; 1Ki_2:4; 1Ki_9:5). The hereditary nature of the monarchy (2Sa_7:1-29.), pervaded ever by the spirit of the covenant, is evidently glanced at. It is probable that the existence of Joash was news to those to whom Jehoiada, as the parallel has it, "showed … the king's son," so that double significance lies in the word "showed."
4This is the thing that ye shall do; A third part of you entering on the sabbath, of the priests and of the Levites, shall be porters of the doors;
4-9. This is the thing that ye shall do--The arrangements made for defense are here described. The people were divided into three bodies; one attended as guards to the king, while the other two were posted at all the doors and gates, and the captains and military officers who entered the temple unarmed to lull suspicion, were furnished with weapons out of the sacred armory, where David had deposited his trophies of victory and which was reopened on this occasion.
The first thing that is to be observed is the distinct and repeated mention of the Levites, as those on whom the critical and onerous service that came of Jehoiada's resolution was devolved, while the parallel does not so much as mention them. It may next be noted that our first and second verses state the part that "the captains of hundreds" were called to perform in collecting the requisite number of Levites from the provincial cities of Judah. And once more it may be noted that whereas, while we abide close by our own text alone, nothing in the description of our 2Ch_23:4-10 occasions material difficulty, even when the perplexity, which is considerable, does enter, on consulting and endeavouring to reconcile the parallel, it is with extreme probability due to our not making sufficient allowance for the fact that the matter of the two accounts does not so much offer itself for reconciliation as for concurrent acceptance. We have now to follow the description of our own text. Of you entering on the sabbath; i.e. of you who enter on your period of duty on such a sabbath. See 2Ch_23:8, the "men that were to come in on the sabbath, with them that were to go out on the sabbath." This alludes, as the next clause definitely says, to the weekly courses of the Levites, as described in 1Ch_9:25; 1Ch_24:1-31.; 25.—the incoming and outgoing companies. Porters of the doors; i.e. "keepers of the doors of the temple" (1Ch_9:19). This may correspond with the middle clause of 1Ch_24:6 in the parallel.
5And a third part shall be at the king’s house; and a third part at the gate of the foundation: and all the people shall be in the courts of the house of the LORD.
A third part … at the king's house. It seems impossible to refer this to the royal palace, as some suppose from 2Ch_23:19 in the parallel. It probably designates the place where the child had been living in concealment. This portion of the description appears to correspond with the last clause of 2Ch_23:5 in the parallel. At the gate of the foundation. The Hebrew text here is יְסוֹד (Exo_29:12; Le Exo_4:7; Hab_3:13); in the parallel סוּר, a name only found there, and unintelligible—probably a corruption of the other word. The gate of the foundation is supposed to have stood at that corner of the area which was strengthened by additional works, where was the ravine separating Moriah and the hill to the south. All the people. Evidently the miscellaneous outside people are not here intended, who were not entrusted with the secret and the surprise that was to be, but the same all the people as are unmistakably designated in 2Ch_23:10; i.e. all who were appointed to officiate. The last clause in each of 2Ch_23:5, 2Ch_23:6, 2Ch_23:7 in the parallel go strongly to confirm the position that" the king's house "so far does not intend the royal palace, but such part of the house of the Lord as had been, and then still was, "about the king" (2Ch_23:7, parallel); in order to keep watch "about the king,' they were set to keep watch of a certain part of "the house of the Lord."
6But let none come into the house of the LORD, save the priests, and they that minister of the Levites; they shall go in, for they are holy: but all the people shall keep the watch of the LORD.
But let none come … save the priests. Through this little chink we get some light confirmatory of the concurrent jurisdiction of the account in the parallel The express caution of this clause shows that there were others about, and others officiating, beside the Levites, who only have been mentioned hitherto in our text, except under the most generic designation (as before, so again in last clause of this verse) of "all the people." The last clause of this verse may cover the contents of 2Ch_23:7 in the parallel. The distinction between "the courts of the house of the Lord" (2Ch_23:5), and "the house of the Lord" (2Ch_23:6) is, of course, quite apparent.
7And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever else cometh into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth out.
And the Levites shall compass the king. The matter of 2Ch_23:8 in the parallel suggests nothing inconsistent with the express mention of the Levites here, but rather that the word "Levites" is desiderated there, and its significance perhaps accidentally overlooked, when the writer of Kings was using the original authorities and sources of his history.
8So the Levites and all Judah did according to all things that Jehoiada the priest had commanded, and took every man his men that were to come in on the sabbath, with them that were to go out on the sabbath: for Jehoiada the priest dismissed not the courses.
All Judah; i.e. all those of Judah's provincial cities who had been honoured with summons to join in this great and solemn enterprise. Dismissed not the courses; i.e. the provincial Levites cooperated with the regulars of Jerusalem.
9Moreover Jehoiada the priest delivered to the captains of hundreds spears, and bucklers, and shields, that had been king David’s, which were in the house of God.
Shields … King David's … in the house of God. Some think these may have been the shields of gold that King David took from the servants of Hadadezer (2Sa_8:7, 2Sa_8:11).
10And he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about.
All the people; i.e; again, all those, not being Levites and priests, who had been trusted to assist. The parallel (2Ch_23:11) summarizes them under the name the guard. It may be just noted, in passing, that, while the Hebrew text has in both places "shoulder," i.e. for the "side" of this verse, and the "corner" of the parallel, the Revised Version has harmonized the rendering, electing the rendering side. From the right side of the temple to the left side. This is equivalent to saying, those composing the guard were placed on the south and north sides. Along by the altar. This was the altar of burnt offerings in front of the perch, and close by which the young "king stood at his pillar," or on his pedestal (2Ch_23:13), the rows of the guard bristling with weapons before and behind and round about him.
11Then they brought out the king’s son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.
11. Then they brought out the king's son, and put upon him the crown, and gave him the testimony--Some think that the original word rendered "testimony," as its derivation warrants, may signify here the regalia, especially the bracelet (2Sa 1:10); and this view they support on the ground that "gave him" being supplemented, the text properly runs thus, "put upon him the crown and testimony." At the same time, it seems equally pertinent to take "the testimony" in the usual acceptation of that term; and, accordingly, many are of opinion that a roll containing a copy of the law (De 17:18) was placed in the king's hands, which he held as a scepter or truncheon. Others, referring to a custom of Oriental people, who when receiving a letter or document from a highly respected quarter, lift it up to their heads before opening it, consider that Joash, besides the crown, had the book of the law laid upon his head (see Job 31:35, 36).
God save the king--literally, "Long live the king."
2Ch 23:12-15. Athaliah Slain.
Then they brought out. The parallel (2Ch_23:12) has, "he brought out," etc. The last clause of our verse harmonizes even this simple point, indicating that the "they" designates "Jehoiada and his sons;" of which group Jehoiada himself was, of course, the greatest part. It will be noted that it is not said from what exact place Joash was brought out. Put upon him the crown and … the testimony. It is quite unnecessary, at any rate, to suppose that the testimony, as well as the crown, was put on the head of Joash. It may be taken for granted that the testimony was put into his hands (Deu_17:18-20; Deu_31:24-29). If something new and so out of the way as resting the testimony (i.e. the book of the Law) on the head were purported, it is likely that a distincter point would have been made of it. God save the king! Hebrew, יחְיִ הַמֶּלֶךְ: "Let the king live!" (1Sa_10:24; 2Sa_16:16; 1Ki_1:25, 1Ki_1:31, 1Ki_1:34, 1Ki_1:39).
12Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the LORD:
12. Athaliah heard the noise of the people--The unusual commotion, indicated by the blast of the trumpets and the vehement acclamations of the people, drew her attention, or excited her fears. She might have flattered herself that, having slain all the royal family, she was in perfect security; but it is just as likely that, finding on reflection, one had escaped her murderous hands, she might not deem it expedient to institute any enquiries; but the very idea would keep her constantly in a state of jealous suspicion and irritation. In that state of mind, the wicked usurper, hearing across the Tyropoeon the outburst of popular joy, rushed across the bridge to the temple grounds, and, penetrating from a single glance the meaning of the whole scene, raised a shriek of "Treason!"
When Athaliah heard the noise. The parallel (2Ki_11:13-16) shows only two differences of any noteworthiness, and these will come under notice next verse. The noise; Hebrew, the voice; i.e. no doubt the voices of the people. Praising. The Hebrew is the piel participle; our corresponding phrase would be, "singing out the praises of the king," i.e. not any personal praises, but such as the cries of "Long live the king!" or, as our Authorized Version has it, "God save the king I"
13And she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and all the people of the land rejoiced, and sounded with trumpets, also the singers with instruments of musick, and such as taught to sing praise. Then Athaliah rent her clothes, and said, Treason, Treason.
13. behold, the king stood at his pillar at the entering in--The king's pillar was in the people's court, opposite that of the priests'. The young king, arrayed in the royal insignia, had been brought out of the inner, to stand forth in the outer court, to the public view. Some think that he stood on the brazen scaffold of Solomon, erected beside the pillar [see on 2Ch 6:13].
At his pillar (see note on 2Ch_23:10). At the entering in. The parallel (2Ki_11:14) has "as the manner was" (כַּמִּשְׁפָּט vice בַּמָּבוֹא). The reading in the parallel is quite explainable by such references as 2Ki_23:3; 2Ch_34:31). Such as taught. Piel participle of יָדַע; the meaning here probably being not literally the teaching confraternity as such, but the leaders, and in particular those who were appointed on this occasion to lead. Treason! קֶשֶׁר; interesting references are 2Sa_15:12; 1Ki_16:20; Isa_8:12; Jer_11:9; Eze_22:25. The idea of the word is conspiracy, and Athaliah's eye read this at once, and not less promptly, that it amounted to treason to her.
14Then Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them, Have her forth of the ranges: and whoso followeth her, let him be slain with the sword. For the priest said, Slay her not in the house of the LORD.
14-15. Slay her not in the house of the Lord ... and when she was come to the entering of the horse gate by the king's house, they slew her there--The high priest ordered her immediately to be taken out of the temple grounds and put to death. "And they laid hands on her; and she went by the way by the which horses came into the king's house: and there was she slain" (2Ki 11:16). "Now, we are not to suppose that horses came into [the king's house] of residence, but into the king's (horses') house or hippodrome (the gate of the king's mules) [Josephus], he had built for them on the southeast of the temple, in the immediate vicinity of the horse gate in the valley of Kedron--a valley which was at that time a kind of desecrated place by the destruction of idols and their appurtenances" (2Ki 23:2, 6, 12) [Barclay, City of the Great King].
2Ch 23:16. Jehoiada Restores the Worship of God, and Settles the King.
Brought out, וַיּוֹצֵא, for "commanded" in the parallel, וַיְחּו; and this is probably right, the Hebrew in our text probably a clerical or copyist's error. The ranges; שְׂדֵרוֹת. This word is found only in three other places, viz. twice in the parallel (its 2Ch_23:8, 2Ch_23:15), Revised Version "ranks," and in 1Ki_6:9, where it is rendered in the Authorized Version "the boards," but in the Revised Version "the planks," and margin "rows." The ranges are commonly supposed to mean the ranks or rows of soldiers. The Vulgate has understood them to mean the precincts of the temple. The indications of the remarkable but not uncommon prepositional expression, אֶל־מִבֵּית (enjoying the analogy of ether compounded prepositional expressions, as אֶל־מִחוּץ אֶל־מִגֶּגֶן) favours the idea that Jehoiada said, Have her forth from inside "the house of the Lord" (1Ki_6:12), to within your ranks, and there take care to make a way for her, no one with immature zeal following to slay her there, at the jeopardy of his own life, for under no case let her be slain in the house of the Lord.
15So they laid hands on her; and when she was come to the entering of the horse gate by the king’s house, they slew her there.
16And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the LORD’s people.
16. Jehoiada made a covenant--(See on 2Ki 11:17).
Between him. The Revised Version reads "himself," which is the evident meaning. The parallel leaves out, however, mention of Jehoiada as party to the covenant, viewing him rather as the promoter of it.
17Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
The house of Baal. It becomes plain that some building had been actually reared alongside, so to say, of the very temple itself, for Baal. Slew Mattan (Deu_13:6, Deu_13:9). Brake … his images; Hebrew, צְלָמָיו; this is the more pronounced word, distinguished from מַחְּבוֹת.
18Also Jehoiada appointed the offices of the house of the LORD by the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt offerings of the LORD, as it is written in the law of Moses, with rejoicing and with singing, as it was ordained by David.
Jehoiada appointed; i.e. reappointed or restored. The offices; פְקֻדוֹת. Num_3:32, Num_3:36; Num_4:16; Num_16:29; 1Ch_23:11; 1Ch_24:3, 1Ch_24:19; 1Ch_26:30; 2Ch_17:14; 2Ch_23:18; 2Ch_24:11; 2Ch_26:11; see also Psa_109:8; Isa_10:3 (comp. Job_10:12). The priests. There should, no doubt, be found the conjunction "and" after this word and before "the Levites," whom David had distributed (so 1Ch_24:1-19; 1Ch_25:8-31). In the Law of Moses (Num_18:1-7; 38:2). With rejoicing … singing … David (1Ch_23:5; 1Ch_25:1, 1Ch_25:2, 1Ch_25:5-7; and our 2Ch_29:25-30).
The porters (1Ch_26:1-12).
19And he set the porters at the gates of the house of the LORD, that none which was unclean in any thing should enter in.
20And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate into the king’s house, and set the king upon the throne of the kingdom.
The high gate. There is some doubt as to what this gate was, whether the temple gate of 2Ch_27:3, the chief gate of the outer court, or whether it was merely a palace gate, and not identified also with the precincts of the temple. It is called in the parallel "the gate of the guard."
21And all the people of the land rejoiced: and the city was quiet, after that they had slain Athaliah with the sword.
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